An aim of this article was to analyze and interpret multifaceted semantic of motives for lying in the novel Women’s Lies by Lyudmila Ulitskaya mainly on the basis of the text’s content as well as related to it preceded annotations, essayistic and journalistic utterances of an actress. We declare that the “laboratory analyze” of women’s lies in its various scenes makes a leading opinion and basic motive of the novel. At the beginning of the conclusion we are concentrating on the author`s definition of lie, so we can later refer to mythological-historical-literary roots. In the context of above mentioned facts, it is interesting that Ulitskaya divides lie on masculine and feminine. Ulitskaya, in her typical way, referring to cultural-religious archetypes and symbols, indicates the roots of masculine lie pertaining even to the Old Testament, as contrary to “pleasant feminine lie”. In this regard, the mythological characters of Odysseus and Penelope are also recognized as representatives. After all, in the content of the analyzed piece are only presented various examples of female lies, and, in our opinion, exposed as an element of the third plane, which unites natural sciences and literature.

In this article the author intend to use an epistemological concept and its categories of description to analyse two specially chosen biographies reflecting diverse postmodern life patterns. Postmodernity, or in fact the postmodern order, refers to the concept of order-making dimensions discussed in the previous article concerning hypermodernity. It is treated there as casual and variable with regard to the category of relations and work, and the only certainty for the individual, in regard to future possibilities or necessities, is the individual’s own identity. This article adds the category of resonance to the characteristics of postmodernity, as a synonym for a person’s primary entanglement in the world. It is a category of which individuals are increasingly aware, on which they reflect, and which they make an object of their experience.

The study aims to contribute to research on the onomastic-stylistic diversity of Polish prose in the late 20th century. In focus are those onomastic properties of literature that reveal connections between names and language in the process of creating non-mimetic, literary-style fiction. These properties also point to the nature of proper names as they function in a literary work of art — that work being a post-modern intellectual-literary game. The names used in the novel (anthroponyms, toponyms, chrematonyms, also zoonyms) mainly derive from the author’s linguistic creativity: they contribute to the world-view projected through the text. That world-view is “purposefully and totally unusual”, different from the real world.

This article presented some critical remarks relating to the understanding of the panen-theism as a postmodern revelation, proposed by David Ray Griffin in his book Panentheism and Scientific Naturalism. Rethinking Evil, Morality, Religious Experience, Religious Pluralism, and the Academic Study of Religion. The main objection relates to the question that the American philosopher and theologian presents the philosophical, not theological conception of revelation. In addition he used the assumptions taken from process philosophy of A.N. Whitehead to construct this conception. The result of these assumptions is a new and original understanding of postmodernism. According to these assumptions panentheism is a conception that reflects properly the God-world relationship. Moreover, panentheism, as Griffin said, avoids mistakes of classical theism and extremes of early and late modernity. This panentheism is an integral part of naturalismppp. Griffin’s attempt to equate panentheism and revelation is based on the interaction recognized by him between God and the world. It manifests in the religious experiences and in the human drive to discover truth, which is, as Griffin said, a divinely-instilled drive. Process panentheism is the attempt to reconcile this revelation with the revelation that comes to us through the Abrahamic and other the-istic traditions. But it is difficult to accept that the revelation that comes to us from these religions, especially the revelation realized in Jesus Christ, gave rise to the recognition of the God-world relationship in terms of panentheism proposed by process theology

The article is a case study of human behaviour against the background of political, economic and cultural changes in the 1990s in the countries of the former USSR based on the example of the life of insects depicted by Victor Pelevin. The writer in his book The Life of Insects reduces all human life to the world of insects, constantly trying to find themselves. Pelevin by means of grotesque and allegory, touches upon the issues of human life and the use of culture by the authorities to educate the Soviet people, depriving them of their personal consciousness and independence. The picture presented by the author makes the reader wonder whether people who are deprived of their own consciousness deserve to live?

In the article an attempt is made to analyze the aspects of non-dogmatic spirituality of characters in the prose works of Ukrainian postm odernists (including Yuriy Andrukhovych, Oksana Zabuzhko, Yuriy Izdryk, Natalia Sniadanko). The theoretical aspects of problem are considered in the context of analytical psychology of Carl Gustav Jung. The following concepts play an important role in the study: religious position, father complex, conflict and some others.

This paper not only clarifies the concepts of secularism and secularization, but also analyzes them, and in its final part it evaluates them. The phenomenon of secu-larism is defined as an ideological and active attitude of hostility toward everything that is Christian. In turn, secularism, quite strongly associated with the current form of culture of societies and their development, is seeking autonomy and freedom. Rad-ical (sometimes irresponsible) secularization thesis of the Protestant (R. Bultmann, K. Barth, D. Bonhoeffer, E. Fuchs, F. Gogarten, G. Vahanian, P. van Buren, W. Ham-ilton, Th . J. Alitzer, J.A.T. Robinson, D. Sölle, W. Pannenberg) mind has been adopted by most Catholic theologians with a reasonable reserve. Catholic doctrine accepts the autonomy of temporal realities and a specifically understood process of profanation of the world (constructio mundi and consecratio mundi). However, the fact that different sectors of earthly life are governed by their own relevant laws, does not mean that the created things are totally independent of God, or that man can dispose of them freely and without any relation to the Creator (K. Rahner, J. B. Metz, P. Teilhard de Chardin, M. D. Chenu, J. Danielou, G. Thils, Ch. Duquoc, J. Maritain, H. de Lubac, Y. Congar, Cz. Bartnik, A. Skowronek, A. Nossol, J. Mariański). The position of the Catholic Church on this matter is contained in the conciliar Constitution Gaudium et Spes.